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Women’s Authentic Representation, and the Neoliberal Fantasy

Siya Sharma Student Contributor, University of Toronto
This article is written by a student writer from the Her Campus at U Toronto chapter and does not reflect the views of Her Campus.

introduction

In 2024, the world held its breath as the 47th United States Presidential Election came to a close; resulting in the dissatisfaction for millions as Democratic candidate Kamala Harris lost to Republican electee Donald Trump and his Vice President, J.D Vance. While citizens across the globe mourned the loss of what many perceived as the last safeguard of liberal democracy in American, critics of Harris and her campaign took to highlighting the facets of her political position(s) that they believe cost her the presidency – namely, her embracing of performative, non-inclusive, neoliberal feminism. 

what is neoliberal feminism?

Neoliberal feminism, defined by University of London Professor Catherine Rottenberg to “disavow the social, cultural and economic forces producing [systemic] inequality […] [and] [accepting] full responsibility for her own well-being and self-care […] predicated on crafting a felicitous work-family balance” (420). Essentially, this ideological standpoint advocates that women center their own happiness and empowerment separate from continuous historical development and collective political struggle; ignorant of the work done by disenfranchised minorities of the past, thereby reframing feminist liberation as a matter of personal choice. 

representation without change


Kamala Harris’ disregard for matters of international and domestic human rights, specifically the lack of protection for queer individuals in addition to the blatant inaction taken to protect the women in Gaza, is central to gauging her position within this broader discourse. Harris, on numerous occasions, has spoken openly about her support for LGBTQIA2S+ persons – for example, stating that the dissemination of gender-affirming care was a core feature of her presidential policy. Additionally, she is a strong champion of legitimizing reproductive rights, fighting against Republican states and senators to re-establish abortion access across the country – particularly, in the wake of Roe v. Wade’s overturning. Her efforts to establish herself as a defender of women’s and queer rights, however, are severely undermined by the contradictions within her practice since she emerged onto America’s grander political stage. To begin, Harris has been criticized on her long-standing stance on the decriminalization of sex work, such as her work to batter online soliciting services such as Backpage, which has impacted the ability of individuals, especially transgender and BIPOC (black, indigenous, people of color) to work safely. Moreover, in her unwavering support for Israel, following Israel’s full-scale invasion of Gaza subsequent to Hamas’ October 7th attack, she has incited outrage in her blatant ignorance of Palestinian women as testimonies regarding sexual, emotional and physical violence against the Israeli Defense Forces began materializing. Her silence on humanitarian crises in various regions has been symbolic of her limited feminist solidarity, aligning her views almost entirely with state, thereby personal, interest rather than advocating for the protection of women abroad in addition to matters of domestic inequality.

reimagining the future

Kamala Harris’ loss of the 2024 presidency to an arguably much more regressive candidate has made shockwaves within America’s democratic community. Nearly a year into his second term, Donald Trump has worked to reverse countless reforms pertaining to the welfare of queer individuals, women and other minorities – embodying a swift, collective move towards an authoritarian, conservative national ideology. In this context, Harris’ neoliberal feminist policies stand as a warning for future democratic candidates to reexamine their approach(es) to topics of gender and social justice – encouraging future campaigns to move away from the exclusionary empowerment that the aforementioned dogma presents.

Siya Sharma

U Toronto '28

Hello everyone! My name is Siya Sharma, a sophomore student currently pursuing a specialist degree in Political Science with a major in Ethics, Society and Law at the University of Toronto. When I'm not studying away in one of the numerous libraries on campus, you'll find me coordinating affairs for the University's official debate club and Model United Nation club(s).

Having been raised in an Indian-Canadian household, I've developed a particular love for inter-disciplinary literature covering three central themes; politics, media, and culture. I’m especially interested in how these themes show up across different mediums — whether through films and associated media, books and journalism, or explorations of identity. In particular, I enjoy examining the intersections and differences within Asian and Canadian/North American cultural experiences, not in a strictly anthropological sense, but through the lens of storytelling and social commentary.

In the past, I have been a journalist for numerous high-profile academic magazines; particularly, Justice for Society and Derms of Tomorrow. Additionally, I have experience working as a civil servant in my community with the Mississauga Youth Action Committee (MYAC), an organization dedicated to representing the nearly 100k+ individuals aged between 12-18 in the city.